Apropos of horns as symbols of strength, the peasants of Bannú, a district of the Punjab, believe that God placed the newly created world upon a cow’s horn, the cow on a fish’s back, and the fish on a stone; but what the stone rests upon, they do not venture to surmise. According to their theory, whenever the cow shakes her head, an earthquake naturally results.[27]
The Siamese attribute therapeutic qualities to the horns and tusks of certain animals, and their pharmacopœia contains a somewhat complex prescription used as a febrifuge, whose principal ingredients are the powdered horns of a rhinoceros, bison, and stag, the tusks of an elephant and tiger, and the teeth of a bear and crocodile. These are mixed together with water, and half of the resulting compound is to be swallowed, the remainder to be rubbed upon the body.[28]
The mano cornuta or anti-witch gesture is used very generally in southern and central Italy. Its antiquity is vouched for by its representation in ancient paintings unearthed at Pompeii.[29] It consists in flexing the two middle fingers, while the others are extended in imitation of horns. When the hand in this position is pointed at an obnoxious individual, the malignity of his glance is believed to be rendered inert.[30]
In F. Marion Crawford’s novel, “Pietro Ghisleri,” one of the characters, Laura Arden, was regarded in Roman society as a jettatrice, that is, one having the evil eye. Such a reputation once fastened on a person involves social ostracism. In the presence of the unfortunate individual every hand was hidden to make the talismanic gesture, and at the mere mention of her name all Rome “made horns.” No one ever accosted her without having the fingers flexed in the approved fashion, unless, indeed, they had about them some potent amulet.
It is a curious fact that the possession of the evil eye may be imputed to any one, regardless of character or position. Pope Pius IX. was believed to have this malevolent power, and many devout Christians, while on their knees awaiting his benediction, were accustomed slyly to extend a hand toward him in the above-mentioned position.[31]
In an article on “Asiatic Symbolism” in the “Indian Antiquary” (vol. xv. 1886), Mr. H. G. M. Murray-Aynsley says, in regard to Neapolitan evil-eye amulets, that they were probably introduced in southern Italy by Greek colonists of Asiatic ancestry, who settled at Cumæ and other places in that neighborhood. Whether fashioned in the shape of horns or crescents, they are survivals of an ancient Chaldean symbol. It has been said that nothing, unless perhaps a superstitious belief, is more easily transmissible than a symbol; and the people of antiquity were wont to attribute to every symbol a talismanic value.[32]
The modern Greeks, as well as the Italians, wear little charms representing the hand as making this gesture.[33]
But not alone in the south of Europe exists the belief in the peculiar virtues of two-pronged objects, for in Norway reindeer-horns are placed over the doors of farm-buildings to drive off demons;[34] and the fine antlers which grace the homes of successful hunters in our own country are doubtless often regarded by their owners as of more value than mere trophies of the chase, inasmuch as traditional fancy invests them with such extraordinary virtues.
In France a piece of stag-horn is thought to be a preservative against witchcraft and disease, while in Portugal ox-horns fastened on poles are placed in melon-patches to protect the fruit from withering glances.